IN THE HISTORY Of the arts genius is a thing of very rare occurrence.
Rarer still, however, are the competent reporters and recorders of that genius. The world
has had many hundreds of admirable poets and philosophers; but of these hundreds only a
very few have had the fortune to attract a Boswell or an Eckermann.

When we leave the field of art for that of spiritual religion, the
scarcity of competent reporters becomes even more strongly marked. Of the day-to-day life
of the great theocentric saints and contemplatives we know, in the great majority of
cases, nothing whatever. Many, it is true, have recorded their doctrines in writing, and a
few, such as St Augustine, Suso and St. Teresa have left us autobiographies of the
greatest value. But all doctrinal writing is in some measure formal and impersonal, while
the autobiographer tends to omit what he regards as trifling matters and suffers from the
further disadvantage of being unable to say how he strikes other people and in what way he
affects their lives. Moreover, most saints have left neither writings nor self-portraits,
and for a knowledge of their lives, their characters and their teachings, we are forced to
rely upon the records made by their disciples who, in most cases, have proved themselves
singularly incompetent as reporters and biographers. Hence the special interest attaching
to this enormously detailed account of the daily life and conversations of Sri
Ramakrishna.

'M", as the author modestly styles himself, was peculiarly
qualified for his task. To a reverent love for his master, to a deep and experiential
knowledge of that master's teaching, he added a prodigious memory for the small happenings
of each day and a happy gift for recording them in an interesting and realistic way.
Making good use of his natural gifts and of the circumstances in which he found himself,
"M" produced a book unique, so far as my knowledge goes, in the literature of
hagiography. No other saint has had so able and indefatigable a Boswell. Never have the
small events of a contemplative's daily life been described with such a wealth of intimate
detail. Never have the casual and unstudied utterances of a great religious teacher been
set down with so minute a fidelity. To Western readers, it is true, this fidelity and this
wealth of detail are sometimes a trifle disconcerting; for the social, religious and
intellectual frames of reference within which Sri Ramakrishna did his thinking and
expressed his feelings were entirely Indian. But after the first few surprises and
bewilderments, we begin to find something peculiarly stimulating and instructive
about the very strangeness and, to our eyes, the eccentricity of the man revealed to us in
"M's" narrative. What a scholastic philosopher would call the
"accidents" of Ramakrishna's life were intensely Hindu and therefore, so far as
we in the West are concerned, unfamiliar and hard to understand; its
"essence", however, was intensely mystical and therefore universal. To read
through these conversations in which mystical doctrine alternates with an unfamiliar kind
of humor, and where discussions of the oddest aspects of Hindu mythology give place to the
most profound and subtle utterances about the nature of Ultimate Reality, is in itself a
liberal education in humility, tolerance and suspense of judgment. We must be grateful to
the translator for his excellent version of a book so curious and delightful as a
biographical document, so precious, at the same time, for what it teaches us of the life
of the spirit.

PREFACE by Swami Nikhilananda

The Gospel ofSri Ramakrishna is the English
translation of the Sri Sri Ramakrishna Kathamrita, the conversations of Sri
Ramakrishna with his disciples, devotees, and visitors, recorded by Mahendranath Gupta,
who wrote the book under the pseudonym of "M." The conversations in Bengali fill
five volumes, the first of which was published in 1897 and the last shortly after
M.s death in 1932. Sri Ramakrishna Math, Madras has published in two volumes an
English translation of selected chapters from the monumental Bengali work. I have
consulted these while preparing my translation.

M., one of the intimate disciples of Sri Ramakrishna, was present
during all the conversations recorded in the main body of the book and noted them down in
his diary. They therefore have the value of almost stenographic records. In Appendix A are
given several conversations which took place in the absence of M., but of which he
received a first-band record from persons concerned. The conversations will bring before
the reader's mind an intimate picture of the Master's eventful life from March 1882 to
April 24, 1886, only a few months before his passing away. During this period he came in
contact chiefly with English-educated Bengalis; from among them he selected his disciples
and the bearers of his message, and with them be shared his rich spiritual experiences.

I have made a literal translation, omitting only a few pages of no
particular interest to English-speaking readers. Often literary grace has been sacrificed
for the sake of literal translation. No translation can do full justice to the original.
This difficulty is all the more felt in the present work, whose contents are of a deep
mystical nature and describe the inner experiences of a great seer. Human language is an
altogether inadequate vehicle to express supersensuous perception. Sri Ramakrishna was
almost illiterate. He never clothed his thoughts in formal language. His words sought to
convey his direct realization of Truth. His conversation was in a village patois. Therein
lies its charm. In order to explain to his listeners an abstruse philosophy, he, like
Christ before him, used with telling effect homely parables and illustrations, culled from
his observation of the daily life around him.

The reader will find mentioned in this work many visions and
experiences that fall outside the ken of physical science and even psychology. With the
development of modern knowledge the border line between the natural and the supernatural
is ever shifting its position. Genuine mystical experiences are not as suspect now as they
were half a century ago. The words of Sri Ramakrishna have already exerted a tremendous
influence in the land of his birth. Savants of Europe have found in his words the ring of
universal truth.

But these words were not the product of intellectual cogitation; they
were rooted in direct experience. Hence, to students of religion, psychology, and physical
science, these experiences of the Master are of immense value for the understanding of
religious phenomena in general. No doubt Sri Ramakrishna was a Hindu of the Hindus; yet
his experiences transcended the limits of the dogmas and creeds of Hinduism. Mystics of
religions other than Hinduism will find in Sri Ramakrishna's experiences a corroboration
of the experiences of their own prophets and seers. And this is very important today for
the resuscitation of religious values. The skeptical reader may pass by the supernatural
experiences; he will yet find in the book enough material to provoke his serious thought
and solve many of his spiritual problems.

There are repetitions of teachings and parables in the book. I have
kept them purposely. They have their charm and usefulness, repeated as they were in
different settings. Repetition is unavoidable in a work of this kind. In the first place,
different seekers come to a religious teacher with questions of more or less identical
nature; hence the answers will be of more or less identical pattern. Besides, religious
teachers of all times and climes have tried, by means of repetition, to hammer truths into
the stony soil of the recalcitrant human mind. Finally, repetition does not seem tedious
if the ideas repeated are dear to a man's heart.

I have thought it necessary to write a rather lengthy Introduction to
the book. In it I have given the biography of the Master, descriptions of people who came
in contact with him, short explanations of several systems of Indian religious thought
intimately connected with Sri Ramakrishna's life, and other relevant matters which, I
hope, will enable the reader better to understand and appreciate the unusual contents of
this book. It is particularly important that the Western reader, unacquainted with Hindu
religious thought, should first read carefully the introductory chapter, in order that he
may fully enjoy these conversations. Many Indian terms and names have been retained in the
book for want of suitable English equivalents. Their meaning is given either in the
Glossary or in the foot notes. The Glossary also gives explanations of a number of
expressions unfamiliar to Western readers. The diacritical marks are explained under Notes
on Pronunciation.

In the Introduction I have drawn much material from the Life of Sri
Ramakrishna, published by the Advaita Ashrama, Mayavati, India. I have also consulted
the excellent article on Sri Ramakrishna by Swami Nirvedananda, in the second volume of
the Cultural Heritage of India.

The book contains many songs sung either by the Master or by the
devotees. These form an important feature of the spiritual tradition of Bengal and were
for the most part written by men of mystical experience. For giving the songs their
present form I am grateful to Mr. John Moffitt, Jr.

In the preparation of this manuscript I have received ungrudging help
from several friends. Miss Margaret Woodrow Wilson and Mr. Joseph Campbell have worked
hard in editing my translation. Mrs. Elizabeth Davidson has typed, more than once, the
entire manuscript and rendered other valuable help. Mr. Aldous Huxley has laid me under a
debt of gratitude by writing the Foreword. I sincerely thank them all.

In the spiritual firmament Sri Ramakrishna is a waxing crescent. Within
one hundred years of his birth and fifty years of his death his message has spread across
land and sea. Romain Rolland has described him as the fulfillment of the spiritual
aspirations of the three hundred millions of Hindus for the last two thousand years.
Mahatma Gandhi has written: "His life enables us to see God face to face. . . .
Ramakrishna was a living embodiment of godliness." He is being recognized as a
compeer of Krishna, Buddha, and Christ.

The life and teachings of Sri Ramakrishna have redirected the thoughts
of the denationalized Hindus to the spiritual ideals of their forefathers. During the
latter part of the nineteenth century his was the time-honored role of the Savior of the
Eternal Religion of the Hindus. His teachings played an important part in liberalizing the
minds of orthodox pundits and hermits. Even now he is the silent force that is molding the
spiritual destiny of India. His great disciple, Swami Vivekananda, was the first Hindu
missionary to preach the message of Indian culture to the enlightened minds of Europe and
America. The full consequence of Swami Vivekananda's work is still in the womb of the
future.

May this translation of the first book of its kind in the religious
history of the world, being the record of the direct words of a prophet, help stricken
humanity to come nearer to the Eternal Verity of life and remove dissension and quarrel
from among the different faiths! May it enable seekers of Truth to grasp the subtle laws
of the supersensuous realm, and unfold before man's restricted vision the spiritual
foundation of the universe, the unity of existence, and the divinity of the soul!